Reaching the Palace

Art: Maronski

Our Rabbis have said "This world is like an antechamber and the World to Come is like the palace; prepare yourself in the antechamber so that you may enter the palace" [Avot 4:17]

No one does anything except for a purpose. If the goal is important enough, no effort and no trouble are too much to attain it. We find, for example, that Yaakov Avinu worked seven years for Rachel, and they seemed to him as a few days because of his love for her.

Now, the purpose of the whole of creation, and thus of the whole world, is the World to Come. For such a purpose as this, one should be willing to face all the difficulties and obstacles of this world with a good heart, after all, there is no other way to reach one's King.

The story is told of a savage who knew nothing of the value of gold, silver or precious stones. As a reward for saving the king's life, he is taken into the royal treasury, provided with a number of sacks, and told to fill them from whatever he sees on the shelves and take them to his home.

The savage misunderstands the situation and is under the impression he is being punished by forced labor for some unknown wrongdoing. He starts working, but soon notices that no one is watching. He promptly goes to sleep and even when he wakes up, he works as slowly as possible. At the end of the day the sacks are almost empty.

When he is sent away with the sacks over his shoulder he is pleased with himself. If I had obeyed their orders, he thinks, I would have had to work hard all day and then had a lot of heavy sacks to carry. But when he meets some of his more knowledgeable companions and tells them his story, he soon learns what a fool he has been. He realizes - too late - that he should have worked with a will during that one precious day when the treasure was his for the taking.

This is exactly how we shall look when we get to the World to Come, the world of truth, where the yetzer hara, the evil inclination, and its deceptions have no more place. Here in this world, the world of falsehood, where the yetzer hara rules, all our value judgments are distorted.

The happy man is the one who recognizes true values while he is still in the preparatory antechamber - this world. He will find his ultimate happiness in the Palace. But he rejoices too even in the hard and unremitting toil of this world. He knows the true value and final results of his labours.

Source: Michtav M'Eliyahu by Rabbi Eliyahu Dessler zt"l, adapted by B. D. Kvutzat

Think

More of those strange earth noises

This time in Conklin, Alberta Jan. 12 2012

Unity is Strength

"Behold! the people, the Children of Israel, are more numerous and stronger than we" [Shemos 1:9]

The verse teaches us, said R'Yisrael of Rizhin, that when the Jews act as one people, free of discord and strife, then the nations of the world see them as ''more numerous and stronger'' than themselves and realize that they cannot dominate the Jews.

This can be compared to a father who invited all his children to his home.

When they arrived, they gathered around him.

The father held several thin twigs in his hand. He gave one to each of his children and then asked them to break them.

His children snapped the dry twigs with ease.

The father then passed around a bundle of several twigs.  "Now" said the father "please try breaking this bundle."  Each one tried to break the bundle but none succeeded.

"You see" said the father "as long as you remain united in the same way that these branches are united, nobody will ever be able to harm you! But if you act divisively and there is disharmony among you, then be aware that a lone individual is as feeble and easily broken as a thin twig."

Source: Rabbi Yisrael Bronstein

The Humility of Moshe and Moshiach

Moshe initially declined his mission saying ''Who am I, that I should go to Pharoah, and that I should bring forth the people of Israel out of Egypt?'' [Shemos 3:11]

The answer to this question was hinted to by the verse ''A poor man is riding on a donkey'' [Zechariah 9:9].  The poor man is a metaphor for the profound humility of Moshiach.  Likewise, the fact that he is riding on a mere donkey also points to his humility.

So, we have here an answer to Moshe's question:

Just like Moshiach was chosen by G-d due to his great humility, so too it was with Moshe.  Thus, the fact that Moshe humbly declined the mission proved he was the right person for the task.

Source: Likutei Sichos Lubavitcher Rebbe

Rabbi Winston on the Erev Rav [video]

The Erev Rav, or the Mixed Multitude, seems to be a side show in the exodus story. However, as Rabbi Pinchas Winston explains, they are more of a main event with ramifications even until today.

''Chareidi Extremists are Animals''

Jerusalem - A well known Rosh Yeshiva who is also a popular figure in the Sephardi kiruv world had nothing but contempt and scorn for Charedi Israeli extremists.

Rabbi Rafael Zar, Rosh Yeshiva of Yeshiva Ohr Dor – Ohr Yehuda, a noted baal mussar and considered by some as a spiritual leader, had strong words for those who resort to extreme measures, in the name of tznius.

“They are the worst kind of evildoers, far worse than the most secular individual,” said Rabbi Zar. “If I could I would break their arms and legs. This is not just my opinion, it is the opinion of Chazal. They would catch them, give them lashes and break their bones for their appalling behavior.

Spitting on women? I am appalled by this and any true Ben Torah feels the same way about this garbage. The people who do this are nothing more than garbage and they bring a foul stench to the scent of Torah in this world. It is repulsive. To spit on a Jewish Girl? Who do you think you are?

Anyone whose middos are so corrupt, is not a Jew in my eyes. He is an animal.”

“Someone who commits a Chilul Hashem like this does not deserve to have a beard. It is an embarrassment. According to the Holy Tazdik Baba Sali Zt’l there are Jews that when they will go to gehenim, the fire will start from their beard, because they don’t deserve to have a beard.”

Source, video and full article at: VIN News

The Mystery of Pain: Why Was Moses Afraid to Gaze at G-d?

World-renowned teacher Rabbi YY Jacobson presents a fascinating class on why Moshe Rabeinu refused Hashem's offer to understand the mystery of pain.

This week's class explores that unbelievable teaching of our Sages that at the burning bush Moshe forfeited a once-in-a-lifetime opportunity. Hashem offered to reveal to Moshe the greatest revelation of all: The mystery of human suffering.

The greatest minds, and the greatest believers, have grappled with this throughout history to no avail, yet Moses unequivocally refused the once-in-a-universe chance.

Why?

The answer sheds light on the true meaning of leadership, and on the depth of Moses' relationship with the Jewish people.

To listen to the shiur, click here: TheYeshiva.net